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cod-al7b29_alalal-g89580.xml
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cod-al7b29_alalal-g89580.xml
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<?xml version="1.0" encoding="UTF-8"?>
<?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/1.0.0/src/out/diplomatic.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?>
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<TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
<fileDesc>
<titleStmt>
<title>Articulus 14</title>
<author ref="#Albert">Albertus Magnus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
<resp>TEI Encoder</resp>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>Articulus 14</title>
<date when="2022-06-21">June 21, 2022</date>
</edition>
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<authority>SCTA</authority>
<availability status="free">
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<sourceDesc>
<listWit>
<witness xml:id="Be" n="cod-al7b29">Paris 1894, v. 29</witness>
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<revisionDesc status="draft">
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<front>
<div xml:id="starts-on">
<pb ed="#Be" n="431"/>
</div>
</front>
<body>
<div xml:id="alalal-g89580"><!-- l4d14a14 -->
<head xml:id="alalal-g89580-Hd1e99">Articulus 14</head>
<head xml:id="alalal-g89580-Hd1e101" type="question-title">An aliquis lavari possit per poenitentiam
usque ad munditiam ?</head>
<p xml:id="alalal-g89580-d1e104">
<pb ed="#Be" n="431"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>ARTICULUS XIV.
<lb ed="#Be" n="2"/>An aliquis lavari possit per poenitentiam
<lb ed="#Be" n="3"/>usque ad munditiam ?
</p>
<p xml:id="alalal-g89580-d1e117">
<lb ed="#Be" n="4"/>Deinde queritur de hoc quod dicit,
<lb ed="#Be" n="5"/>ibi, A, § 4: <quote xml:id="alalal-g89580-Qd1e123"> Lavamini, et mundi
esto<lb break="no" ed="#Be" n="6"/>fe, etc. </quote> ,
</p>
<p xml:id="alalal-g89580-d1e129">
<lb ed="#Be" n="7"/>Videtur enim, quod nullus per
peeni<lb break="no" ed="#Be" n="8"/>tentiam lavari possit usque ad
mundi<lb break="no" ed="#Be" n="9"/>tiam a culpa mortali sic ;
</p>
<p xml:id="alalal-g89580-d1e139">
<lb ed="#Be" n="10"/>1. Infinite injurie infinita debet esse
<lb ed="#Be" n="11"/>vindicta: sed Dei injuria, ut dicit
Au<lb break="no" ed="#Be" n="12"/>gustinus, est infinita : ergo etiam
vindi<lb break="no" ed="#Be" n="13"/>cta debet esse infinita : sed vindictam
<lb ed="#Be" n="14"/>infinitam sibi homo facere non potest :
<lb ed="#Be" n="15"/>ergo poenitendo non potest vindicare
pec<lb break="no" ed="#Be" n="16"/>cata mortalia : et non remittitur culpa,
<lb ed="#Be" n="17"/>nisi fuerit juste peccatum vindicatum :
<lb ed="#Be" n="18"/>ergo videtur, quod pcenitens numaquam
<lb ed="#Be" n="19"/>emundetur a culpa.
</p>
<p xml:id="alalal-g89580-d1e163">
<lb ed="#Be" n="20"/>2. Si ferte dicas, quod misericordia
<lb ed="#Be" n="21"/>Dei super exaltat judicium, et Dei
mise<lb break="no" ed="#Be" n="22"/>ricordia tenet justitiam. Contras :
Semet<lb break="no" ed="#Be" n="23"/>ipsum negare non potest : ergo non
<lb ed="#Be" n="24"/>potest facere aliquid contra suam
justi<lb break="no" ed="#Be" n="25"/>jiam : ergo exigit poenam infinitam.
</p>
<p xml:id="alalal-g89580-d1e179">
<lb ed="#Be" n="26"/>3. Item, Peccatum majus peccato
ir<lb break="no" ed="#Be" n="27"/>remediabili, est irremediabiie sicut etiam
<lb ed="#Be" n="28"/>illud : sed peccatum Angeli est
irreme<lb break="no" ed="#Be" n="29"/>diabile, et peccatum hominis est majus
<lb ed="#Be" n="30"/>illo : ergo peccatum hominis est
irreme<lb break="no" ed="#Be" n="31"/>diabile, sicut Angeli: ergo numaquam
<lb ed="#Be" n="32"/>lavatur nec mundus est per poenitentiam.
<lb ed="#Be" n="33"/>Quod autem peccatum hominis sit majus
<lb ed="#Be" n="34"/>peccatc Angeli, videtur sic : Angelus
<lb ed="#Be" n="35"/>Deo esse aequalis voluit, et homo
simili<lb break="no" ed="#Be" n="36"/>ter: sed homo est per naturam inferior
<lb ed="#Be" n="37"/>Angelo : ergo minus habens aequalitatis
<lb ed="#Be" n="38"/>divine : ergo magis superbus appetendo
<lb ed="#Be" n="39"/>eam : ergo hominis peccatum ex majori
<lb ed="#Be" n="40"/>superbia processit, quam Angeli : ergo
<lb ed="#Be" n="41"/>est majus, et sic habetur propositum.
</p>
<p xml:id="alalal-g89580-d1e216">
<lb ed="#Be" n="42"/>Soxurio. Dicendum, quod per
pceni<lb break="no" ed="#Be" n="43"/>tentiam lavatur peccator, et mundus
<lb ed="#Be" n="44"/>est, si voluntatem habeat de cetero non
<lb ed="#Be" n="45"/>peccandi.
</p>
<p xml:id="alalal-g89580-d1e227">
<lb ed="#Be" n="46"/>Ad Hoc autem quod objicitur de
in<lb break="no" ed="#Be" n="47"/>finita injuria, dicendum quod injuria
<lb ed="#Be" n="48"/>Dei ex parte objectiest infinita, quia
con<lb break="no" ed="#Be" n="49"/>tra infinitum bonum : sed ex parte
radi<lb break="no" ed="#Be" n="50"/>cis qua radicatur in peccante, non est
<lb ed="#Be" n="51"/>infinita : quia neque ex infinita libidine,
<lb ed="#Be" n="52"/>neque ex infinito contemptu processit,
<lb ed="#Be" n="53"/>neque actus peccatisecundum se
infini<lb break="no" ed="#Be" n="54"/>tus fuit. Quando autem ponderatur
pec<lb break="no" ed="#Be" n="55"/>catum, principaliter attenditur ex parte
<lb ed="#Be" n="56"/>radicis quae fundatur in peccante. Unde
<lb ed="#Be" n="57"/>Apostolus, I ad Timoth. 1, 13:
Miserd<lb break="no" ed="#Be" n="58"/>cordiam conseculus sum, guia ignorans
<lb ed="#Be" n="59"/>feci. Et Augustinus dicit, quod
remedia<lb break="no" ed="#Be" n="60"/>bile fuit peccatum Judeorum
occiden<lb break="no" ed="#Be" n="61"/>tium Christum, per ignorantiam factum,
<lb ed="#Be" n="62"/>licet esset contra infinitum bonum quod
<lb ed="#Be" n="63"/>est vita Christi. Unde bene potest ex illa
<lb ed="#Be" n="64"/>parte recipere medicinam finitam, licet
<lb ed="#Be" n="65"/>ex altera parte sit infinitum: et ibi
ha<lb break="no" ed="#Be" n="66"/>bet remissivum infinitum, quod est
mi<lb break="no" ed="#Be" n="67"/>sericordia Dei.
</p>
<p xml:id="alalal-g89580-d1e277">
<lb ed="#Be" n="68"/>AD aALiup dicendum, quod non
pro<lb break="no" ed="#Be" n="69"/>pter hoc seipsum negat : quia justitia
<lb ed="#Be" n="70"/>estreddilio pro meritis secundum formam
<lb ed="#Be" n="71"/>et forum judicii statutum ad utilitatem
<lb ed="#Be" n="72"/>populi: et aliud forum est hic, et aliud in
<lb ed="#Be" n="73"/>faturo: et ideo hic justitia est pauca
<lb ed="#Be" n="74"/>exigens propter obedientem voluntatem
<lb ed="#Be" n="75"/>penitentis : in futuro autem exigit
eter<lb break="no" ed="#Be" n="76"/>na propter voluntatem obstinatam.
</p>
<p xml:id="alalal-g89580-d1e300">
<lb ed="#Be" n="77"/>Ad aliud dicendum, quod peccatum
<lb ed="#Be" n="78"/>hominis minus est, si attendatur ex parte
<lb ed="#Be" n="79"/>peccantis, quam Angeli. Si autem
atten<lb break="no" ed="#Be" n="80"/>datur ex parte objecti, tune est aequale
<lb ed="#Be" n="81"/>illi. Processit enim peccatum Angeli ex
<lb ed="#Be" n="82"/>adipe respectu peccati hominis : quia
<lb ed="#Be" n="83"/>Angeli voluntas elevata est in superbiam
<lb ed="#Be" n="84"/>ex decore et nobilitate naturalium quam
<lb ed="#Be" n="85"/>intra se habet : homo autem intra se
ni<lb break="no" ed="#Be" n="86"/>hil tale habuit unde tantum superbiret,
<lb ed="#Be" n="87"/>sed potius ab extrinsecus deceptus
au<lb break="no" ed="#Be" n="88"/>divit : et ideo superbia hominis non est
<pb ed="#Be" n="432"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>majoris tumoris, sed inferioris, et
intir<lb break="no" ed="#Be" n="2"/>mioris status judicium sumit. Unde patet,
<lb ed="#Be" n="3"/>quod non yaluit illa objectio.
</p>
</div>
</body>
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